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Transatlantic Textbooks: Karl Hagenbach, Shared Interests, and German Academic Theology in Nineteenth-Century America

Published online by Cambridge University Press:  31 July 2014

Zachary Purvis
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Abstract

The rise of German academic institutions in the nineteenth century considerably altered the landscape of American higher education. American students of theology looked to Germany to develop their discipline, where they found model textbooks that gave directives in learning and piety, transforming academic and theological practice. With sensitivity to the history of the book and the history of the rich cultural traffic across the Atlantic, this article focuses on the reception in English translation of the important and widely read Swiss-German church historian Karl Rudolf Hagenbach, whose textbooks enjoyed a considerable audience in the United States by crossing ideological boundaries and unseating obdurate assumptions. By examining this reception in the United States and Britain and investigating those “transatlantic personalities” who played pivotal roles in bringing his ideas from the “Old World” to the “New,” this article demonstrates Hagenbach's lasting influence on the changing fields of history, church history, and academic theology in America. An “Atlantic” perspective on these themes offers new insights for our understanding of religion in the modern academy, the movement and translation of theological ideas in an age of steamship travel, and the surfacing of commonalities among ostensibly mismatched, if not outright conflicting, Protestant religious cultures.

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Church History , Volume 83 , Issue 3 , September 2014 , pp. 650 - 683
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Copyright © American Society of Church History 2014 

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25 Philip Schaff to A. C. McGiffert, December 18, 1889, in McGiffert, A. C. Jr., “The Making of an American Scholar: Biography in Letters,” Union Seminary Quarterly Review 24, no. 1 (Fall 1986): 40Google Scholar. The American Society of Church History (ASCH) was founded, largely by Schaff, in 1888; in comparison, the American Historical Association (AHA) was founded in 1884. Of theology's other major learned societies and professional bodies, the American Academy of Religion (AAR) originated in 1909 as the Association of Biblical Instructors in American Colleges and Secondary Schools, and the Society of Biblical Literature and Exegesis (SBL), in 1880.

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28 The role of Methodists in his reception is striking when considered in light of recent investigations of German theological scholarship in America. Cf. Clark, Founding the Fathers, 6, 356n16, with Hudson, Winthrop, “The Methodist Age in America,” Methodist History 12 (1974): 3–15Google Scholar; Andrews, Dee E., The Methodists and Revolutionary America, 1760–1800: The Shaping of an Evangelical Culture (Princeton, N.J.: Princeton University Press, 2000)Google Scholar; and Webb, Todd, Transatlantic Methodists: British Wesleyanism and the Formation of an Evangelical Culture in Nineteenth-Century Ontario and Quebec (Montreal: McGill-Queen's University Press, 2013)Google Scholar. See also Hurst, John F., “Hagenbach on the Later History of the Church,” Methodist Review 46 (April 1864): 195–215Google Scholar. I focus here more on the ways in which Hagenbach's American audience received and responded to selections from his works, than on the contents and details of the works themselves.

29 The emphasis on pedagogy is clear from the extant student notes for Hagenbach's courses on church history (Kirchengeschichte) at the Pädagogium, which date from the winter semester of 1823; as well as by comparison with the notes from his predecessor Daniel Krauss. See the notes in Basel Universitätsbibliothek, Handschriften, Frey-Gryn Mscr VIII 1.

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35 Gossman, Basel in the Age of Burckhardt, 439.

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40 See, for example, the frequently reprinted, Mosheim, An Ecclesiastical History, Ancient and Modern, from the Birth of Christ to the Beginning of the Eighteenth Century: In which the Rise, Progress, and Variations of Church Power are Considered in their Connexion with the State of Learning and Philosophy and the Political History of Europe during that Period. By the Late Learned John Lawrence Mosheim, trans. Maclaine, Archibald, 5 vols. (Dublin, n.p., 1767–68)Google Scholar; Collines, Charles Trelawney, ed., A Summary of Mosheim's Ecclesiastical History, Ancient and Modern, . . . to which is Added, A Continuation of the Particular History of the Church, from the Middle of the Eighteenth Century to the Year MDCCCXIX, 2 vols. (London: T. Cadell, 1822)Google Scholar; or Mosheim, An Ecclesiastical History, trans. Murdock, J., rev. ed. Seaton, J. S., 11th ed. (London: W. Tegg, 1880)Google Scholar.

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44 The “general” and “special” histories of the first period, the “Age of Apologetics,” are treated in Hagenbach, Compendium of the History of Doctrines, 1:31–61, and 62–223, respectively.

45 For more on the patterns used for representing the history of doctrine, see, for example, Bradley, James E. and Muller, Richard A., Church History: An Introduction to Research, Reference Works, and Method (Grand Rapids, Mich.: Eerdmans, 1995), 27–32Google Scholar. That analysis bears a close resemblance to Philip Schaff's remarks on the method and organization of Hagenbach's Dogmengeschichte, advanced just shy of 150 years earlier. See Schaff, “What is Church History? A Vindication of the Idea of Historical Development,” The Princeton Review 19 (January 1847): 91–113Google Scholar, especially 100–101. Martin Wallraff has rehearsed some of the early history of Dogmengeschichte as a distinct line of inquiry in Wallraff, “Evangelium und Dogma. Zu den Anfängen der Gattung Dogmengeschichte (bis 1850),” in Biblische Theologie und historisches Denken. Wissenschaftsgeschichtliche Studien. Aus Anlass der 50. Wiederkehr der Basler Promotion von Rudolf Smend, ed. Kessler, Martin and Wallraff, Martin (Basel: Schwabe, 2008), 256–278Google Scholar.

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47 I borrow this notion of “dialectical objectivity” from Allan Megill. In Megill's view, dialectical objectivity differs from other types of objectivity in that it “involves a positive view of subjectivity. The defining feature of dialectical objectivity is the claim that subjectivity is indispensable to the constituting of objects.” See Megill, Allan, “Objectivity for Historians,” Historical Knowledge, Historical Error: A Contemporary Guide to Practice (Chicago: University of Chicago Press, 2007), 107–124Google Scholar. Cf. Megill, “Four Senses of Objectivity,” in Rethinking Objectivity, ed. Megill, Allan (Durham, N. C.: Duke University Press, 1994), 1–20Google Scholar. In comparison to the other examples of this view suggested in Megill's typology, Hagenbach's work is conspicuously moderate.

48 This theoretical underpinning would come to fuller expression in Hagenbach, K. R., “Neanders Verdienste um die Kirchengeschichte: Eine akademische Gedächtnißrede gehalten am 4. November 1850,” Theologische Studien und Kritiken 24 (1851): 543–594Google Scholar. See also the English-language version of the essay, produced by Henry B. Smith, in Hagenbach, “Neander's Service as a Church Historian, translated by Prof. H. B. Smith,” Bibliotheca Sacra 8 (October 1851): 822–857.

49 The anonymous essay appeared under the section, “Criticisms on Books,” Review of Compendium of the History of Doctrines, vol. 1, by K. R. Hagenbach, trans. Carl W. Buch, British Quarterly Review 5, no. 9 (February 1847): 283–284 (hereafter “Criticism of Books”). On the character of the periodical, see Osbourn, R. V., “The British Quarterly Review,” The Review of English Studies 1 (April 1950): 147–152Google Scholar.

50 Criticism of Books,” 283–284. Cf. Hurst, “Hagenbach on the Later History of the Church,” 212–215.

51 “The Life of Jesus, critically examined. By Dr. David Friedrich Strauss,” British Quarterly Review 5, no. 9 (February 1847): 206–264, here 251, 252, 257, 258, 261. Cf. Strauss, David Friedrich, The Life of Jesus, Critically Examined, trans. Eliot, George, 3 vols. (London: Chapman Bros., 1846)Google Scholar; originally published in German as Strauss, Das Leben Jesu, kritische bearbeitet, 2 vols. (Tübingen: C. F. Osiander, 1835–1836)Google Scholar.

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53 Hagenbach, Compendium of the History of Doctrines, 2:431–438.

54 Hagenbach, Compendium of the History of Doctrines, 2:432.

55 See, for example, Hagenbach, Compendium of the History of Doctrines, 2:434n8, 436n9, and 438n10.

56 “Criticism of Books,” 284.

57 Review of Die Kirchengeschichte des 18. und 19. Jahrhunderts, aus dem Standpunkte des evangelischen Protestantismus betrachtet, in einer Reihe Vorlesungen, by Hagenbach, K. R., The Princeton Review 22, no. 3 (July 1850): 347Google Scholar.

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67 Smith, Elizabeth L., ed., Henry Boynton Smith: His Life and Work (New York: A. C. Armstrong, 1880), 1Google Scholar. Cf. Tholuck's rhetorical question with the words of the German theologian and academic Isaak Dorner, describing Smith's international standing: “I have esteemed him [Smith] as one of the first, if not the first, American theologians of our time” (Isaak A. Dorner to Charles A. Briggs, March 30, 1877, in Graf, Friedrich Wilhelm and Wischmeyer, Johannes, eds., “‘Verständigung der Protestanten diesseits und jenseits der Ocean.’—Die Korrespondenz zwischen Isaak August Dorner und Charles A. Briggs (1866–1884),” Journal for the History of Modern Theology / Zeitschrift für neuere Theologiegeschichte 15, no. 1 [July 2008]: 90–91Google Scholar). See also Stoever, William K. B., “Henry Boynton Smith and the German Theology of History,” Union Seminary Quarterly Review 24 (Fall 1968): 69–89Google Scholar.

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69 On Andover's early character, see the statutes printed in The Constitution and Associate Statutes of the Theological Seminary in Andover (Andover, Mass.: Flagg and Gould, 1817)Google Scholar.

70 Stearns, Lewis French, Henry Boynton Smith (Boston: Houghton Mifflin, 1892), 54, 56Google Scholar. On the “Awakening” (Erweckungsbewegung), see, for example, Hope, Nicholas, German and Scandinavian Protestantism 1700–1918 (Oxford: Clarendon Press, 1995)Google Scholar; and David Ellis, “Piety, Politics, and Paradox: The Protestant Awakening in Brandenburg and Pomerania, 1816–1848,” (Ph.D. diss., University of Chicago, 2002).

71 Smith to a friend, November 24, 1838, in E. L. Smith, Henry Boynton Smith, 59.

72 Smith to Horatio Southgate, May 15, 1839, in E. L. Smith, Henry Boynton Smith, 67; Smith to his parents, June 12, 1839, in E. L. Smith, Henry Boynton Smith, 69.

73 See, for example, the letters sent from Smith to his parents, April 30, 1839, in E. L. Smith, Henry Boynton Smith, 64–66; Smith to Southgate, May 15, 1839, in E. L. Smith, Henry Boynton Smith, 66–69; Smith to his parents, June 12, 1839, in E. L. Smith, Henry Boynton Smith, 69; and Smith to a friend, June 30, 1839, in E. L. Smith, Henry Boynton Smith, 69–72.

74 Smith to his parents, August 15, 1839, in E. L. Smith, Henry Boynton Smith, 74–75.

75 Henry B. Smith, “Introductory Note,” in Gieseler, Text-book, 1:iii–iv.

76 Smith to his wife Elizabeth L. Smith, August 31, 1859, in E. L. Smith, Henry Boynton Smith, 218–219. Cf. Smith to Hagenbach, March 10, 1862, in StaBS, PA 838a D 407.

77 Hagenbach, K. R., Compendium of the History of Doctrines, trans. Buch, Carl W., rev. ed., 2 vols. (Edinburgh: T&T Clark, 1850–1852)Google Scholar.

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83 Henry B. Smith to K. R. Hagenbach, March 10, 1862, in StaBS, PA 838a D 407. In April of the same year, Smith wrote to Tholuck in Halle: “Our dear country is now passing through a terrible conflict, but it never was so strong, it never was so united, as it is now. We look forward with faith and hope to the issue. We believe that the slave-power has received its death-blow. And we never had so much faith in the republic as we have now” (Smith to Tholuck, April 1862, in E. L. Smith, Henry Boynton Smith, 230). On Smith's role supporting the North in the Civil War, see Smith, “Moral Aspects of the Present Struggle,” American Theological Review 3 (October 1861): 710–733Google Scholar; and Smith, “British Sympathy with America,” American Theological Review 4 (July 1862): 487–544Google Scholar, subsequently reissued as British Sympathy with America: A Review of the Course of the Leading Periodicals of Great Britain upon the Rebellion in America (New York: W. H. Bidwell, 1862)Google Scholar; and the sermon he delivered after Lincoln's assassination, Smith, “Sermon XXI,” in Our Martyr President, Abraham Lincoln: Voices from the Pulpit of New York and Brooklyn (New York: Tibbals and Whiting, 1865), 359–81Google Scholar. On the broader context of his views, see Noll, Mark A., The Civil War as a Theological Crisis (Chapel Hill: University of North Carolina Press, 2006)Google Scholar; and Miller, Randall M., Stout, Harry S., and Wilson, Charles Reagan, eds., Religion and the American Civil War (New York: Oxford University Press, 1998)Google Scholar.

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85 See, for example, Shedd, Dogmatic Theology, 3 vols. (New York: Charles Scribner's Sons, 1888–94), 2:3–94; 3:iiiGoogle Scholar. Shedd's edition of Coleridge's collected works remained a longtime standard for American scholars: Coleridge, Samuel Taylor, The Complete Works of Samuel Taylor Coleridge, ed. Shedd, W. G. T., 7 vols. (New York: Harper & Bros., 1853)Google Scholar. See also Strout, Cushing, “Faith and History: The Mind of W. G. T. Shedd,” Journal of the History of Ideas 15, no. 1 (January 1954): 153–162Google Scholar. On Smith's push for reunion, see, for example, his address as outgoing moderator to the General Assembly of the New School Presbyterian Church USA in 1864, “Christian Union and Ecclesiastical Reunion,” in Smith, Henry B., Faith and Philosophy: Discourses and Essays, ed. Prentiss, George L. (New York: Scribner and Armstrong, 1877), 265–296Google Scholar.

86 Guericke, Henry E. F., A Manual of Church History, trans. Shedd, William G. T., 2 vols. (Andover, Mass.: W. F. Draper, 1857)Google Scholar. Guericke's work was originally published in 1833. Cf. Guericke, Heinrich Ernst Ferdinand, Handbuch der Kirchengeschichte, 9th ed., 2 vols. (Leipzig: Wilhelm Engelmann, 1866–1867)Google Scholar.

87 The statement came from W. A. Brown (1865–1943). Brown graduated from Union Theological Seminary in 1890, and spent the next two years studying at the University of Berlin under Adolf von Harnack (1851–1930). See Brown, William Adams, A Teacher and His Times: A Story of Two Worlds (New York: Charles Scribner's Sons, 1940), 76Google Scholar. Cf. Dorrien, Gary J., The Making of American Liberal Theology: Idealism, Realism, and Modernity 1900–1950 (Louisville, K.Y.: Westminster John Knox Press, 2003), 21–72Google Scholar.

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97 Smith to Hagenbach, April 6, 1867, in StaBS, PA 838a D 407.

98 Anthony Grafton, “Textbooks and the Disciplines,” in Scholarly Knowledge, 23.

99 See Farley, Edward, Theologia: The Fragmentation and Unity of Theological Education (Philadelphia: Fortress Press, 1983)Google Scholar; Robert Lynn, Wood, “Notes toward a History: Theological Encyclopedia and the Evolution of Protestant Seminary Curriculum, 1808–1868,” Theological Education 17, no. 2 (Spring 1981): 118–141Google Scholar; and Miller, Glenn T., Piety and Profession: American Protestant Theological Education, 1870–1970 (Grand Rapids, Mich.: Eerdmans, 2007), 48–50, 145Google Scholar.

100 Crooks, George R. and Hurst, John F., Theological Encyclopedia and Methodology: On the Basis of Hagenbach (New York: Phillips & Hunt, 1884)Google Scholar. Cf. Hagenbach, K. R., Encyklopädie und Methodologie der theologischen Wissenschaften, ed. Kautzsch, Emil, 12th ed. (Leipzig: S. Hirzel, 1889)Google Scholar.

101 Miller, Perry, The Life of the Mind in America from the Revolution to the Civil War (New York: Harcourt, Brace & World, 1965), 58Google Scholar; Park, Edwards Amasa and Edwards, Bela Bates, eds., Selections from German Literature (Andover, Mass.: Gould, Newman, and Saxon, 1839)Google Scholar.

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103 Foster, Frank Hughes, The Life of Edwards Amasa Park (New York: Fleming H. Revell, 1936), 113–127Google Scholar; and Scott, George R. W., “Professor Edwards Amasa Park, D.D., LL.D.: Biographical Sketch,” in Professor Park and His Pupils (Boston: S. Usher, 1899), 34–35Google Scholar.

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105 Edward Robinson had founded the journal in 1843, and in 1844, relinquished editorial control to Parks and Bela Bates Edwards. On the place of Bibliotheca Sacra in the development of New England Theology, see Hannah, John D., “History of Bibliotheca Sacra,” Bibliotheca Sacra 133 (July 1976): 229–242Google Scholar.

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108 Park, “Thoughts on the State of Theological Science,” 739. The application of Turner's ideas to these issues is indebted to Howard, God and the Atlantic, 147–148. On Turner's 1892 “frontier thesis” in the United States, see Turner, Frederick Jackson, The Frontier in American History (New York: Holt, Rinehart and Winston, 1962)Google Scholar.

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121 Hurst to Hagenbach, February 18, 1866, in StaBS, PA 838 D 191.

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